Jesus was faithful to the end

JESUS WAS FAITHFUL TO THE END
EDITED BY GLENN PEASE
John 13:1 1
It was just before the PassoverFestival.
Jesus knew that the hour had come for him to leave
this world and go to the Father. Having lovedhis own
who were in the world, he loved them to the end.
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
Christ's ConstancyOf Love
John 13:1
J.R. ThomsonIf there is any time when a man's attention is presumed to be
necessarilyand properly directed to himself, that time is the time when
danger is present and when death approaches. Butwhen our Savior's hour
was come, when the shadow of the cross fell athwart his path, he seems to
have been signally unselfish in all his actions, and disinterested in his very
thoughts. Humiliation, suffering, and death were immediately before him; but
it is beautiful, instructive, encouraging to see how warmly his heart beat for
his friends, and how anxious he was to use the closing days of his ministry for
their spiritual profit. These words revealto us Christ's constancyof love.
I. ITS OBJECTS. Whomdid he love, and love unto the end?
1. They were "his own," i.e. those who were called and chosenby him, who
were loved and purchased by him. His own possessionand property, his own
spiritual kin, these friends of Jesus were attachedand devoted to him,
conformed to his character, participators in his spirit.
2. They were "in the world." This expressionis significant, as implying that
Christ's disciples were the objects of his affection, notwithstanding that they

were encompassedby life's difficulties and temptations, notwithstanding that
in their characterthey bore traces ofthis world's influences and assaults.
3. The language used is applicable to others beside the immediate disciples of
our Lord. He felt towards others and prayed for others (John 17.)as he felt
towards the twelve and prayed for them. All are "his own" who truly trust
and love and obey him; and all his own have an interest in his purposes of pity
and of grace.
II. ITS WONDER.Marvelous indeedis it that the affectionof Jesus should
outlast the many trials to which it was put by his disciples, to which it has
been put by all of us. There was very much in his followers whichwas fitted to
check, to kill, the love of Jesus.
"Could we bear from one another
What he daily bears from us?
Yet this glorious Friend and Brother
Loves us, though we treat him thus!
Though for good- we render ill,
He accounts us brethren still." His ownwere:
1. Slow to understand his teaching.
2. Slow to appreciate his nature and his mission.
3. Unworthy in their characterofhis fellowshipand his Name.
4. Inconstant, as was shown by their afterwards forsaking him in the depth of
his distress and humiliation.
Amazing was the love which endured when so tried! Amazing is the love
which we and all Christ's people have experiencedfrom him, notwithstanding
our unfaithfulness and coldness!
III. ITS MOTIVE AND EXPLANATION.
1. The constancyof our Savior's affectionis not attributable to any qualities in
his disciples, which could deserve and retain his interest and attachment. So
far as we are concerned, our need, our dependence upon him, are all that have
to be takeninto account. If Jesus were not faithful to us, where would be our
strength, our safety, our hope?
2. Forthe explanation of this marvelous constancy we must look to Christ's
own character, to his faithful, unchanging nature, free from every caprice,
from every unkindness. It is his nature to love, and to love without fickleness
or weariness.
IV. ITS PROOFS.

1. In the lessons he taught. Christ's was a love that first and chiefly
contemplated the highest goodof its objects. His aim has ever been the
spiritual welfare of those whom he befriends, he teaches
(1) by words;
(2) by symbols,
as in the context, where, first by washing the disciples' feet, and then by
instituting the Lord's Supper, he evinces his affectionate interestin his
disciples'well-being by imparting to them pictorial and sacramentallessons
which were intended to perpetuate to all generations the memory and the
blessing of his unchanging love.
2. In the sufferings and death to which he was about to submit. Only constant,
unchanging friendship could accountfor our Lord's willingness to lay down
his life for his own. And no one who studies this recordcan doubt that the
sacrifice was willing and cheerful; that our Lord, the goodShepherd, "laid
down his life for the sheep."
V. ITS DURATION. "To the end," says John the evangelist, who had good
reasonto know the Masterwell. To the approaching end of his own earthly
ministry and life, and to the end of his disciples'period of probation and of
education. Christ's love is "faithful, free, and knows no end." It is not only
mighty; it is immortal. T.
Biblical Illustrator
Now before the feastof the Passover.
John 13:1-19
A three-fold marvel
T. Whitelaw, D. D.I. A MARVELLOUS LOVE: that of Christ for His own.
Marvellous in respectof —

1. Its time.(1) Before the feastof the Passover, whenHis thoughts might have
been occupiedwith its memories.(2)Before His departure, when He might
have been absorbedin the contemplation of death or the heaven beyond.(3)
Before His exaltation, when the vision of the coming glory might have fixed
His Spirit's eye.
2. Its intensity — "unto the end."(1)To the uttermost, or in the highest
degree, with a love passing knowledge (Ephesians 3:19), which many waters
(of affliction) could not quench, nor floods (of sorrow)drown (Song of
Solomon8:9).(2) To the latest moment of His life, with a love which, as it had
been without beginning, so also would it be without end (Jeremiah31:8).(3) At
the last, surpassing every previous demonstration and stooping even unto
death for its objects (John 15:13; 1 John 3:16; Romans 5:8).
3. Its reason. While He was departing from, they were remaining in the world,
exposedto the enmity and evil He was escaping. The thought of their
feebleness anddefencelessness,and their sufferings and imperfections, added
fuel to the fire of His affection(Hebrews 4:15).
II. A MARVELLOUS DEED (ver. 5). An act of —
1. Amazing condescension, considering —(1)Its nature — the work of a slave
(1 Samuel 25:41).(2)His dignity — the Incarnate Son, conscious ofHis
heavenly origin and destiny (ver. 3), on the eve of grasping the sceptre of the
universe (Matthew 28:18).(3)The objects — frail and erring men and one of
them a traitor. Had Christ been only man He would have spurned Judas:
being God, He loved him and even washedhis feet.
2. Sublime significance. Symbolic —(1) Of Christ's self-abasementwho, in
order to effect the spiritual cleansing of His people, laid aside the form of God,
assumedthe garment of humanity, and poured His purifying blood from the
cross (Philippians 2:7, 8; 1 John 1:7).(2) Of the working of regeneration
through which sin's defilement is removed (Ephesians 5:26; Titus 3:5).(3) Of
the daily cleansing whichthe renewedneed (Psalm 51:7; 1 John 1:9).
III. A MARVELLOUS OBLIGATION (vers. 14, 15). Christ's example calls
His disciples to —
1. Personalhumility. If the Lord and Mastercould stoopand washthe feet of
a Judas, it ill became them to be puffed up with thoughts of their own
greatness (Romans 12:3;Luke 22:27;Matthew 9:29; 1 Peter5:5).
2. Loving service. Notthat Christ instituted a new religious service. The Pope
is Christ's ape rather than His imitator. Christ's example is to be followed
spiritually in ministering to necessityand practising Christian kindness (John

15:17;Matthew 25:34-40;Romans 12:9, 10;Romans 13:8; Galatians 5:13, 14,
22; Galatians 6:2; Ephesians 5:2; 1 Timothy 5:10).
3. Brotherly forgiveness. Christhad washedand therefore forgiven them; they
were to practise the charity which covers a multitude of sins (Matthew 6:12;
Mark 11:28; Luke 17:3, 4; Ephesians 4:32; Colossians 3:13).Learn—
1. The supreme Divinity of Christ.
2. The diabolical depravity of the fallen heart.
3. The imperfections of even Christ's followers.
4. The absolute necessityof Christ as a Saviour.
5. Christ's perfectknowledge ofmen.
6. The duty of taking Christ as our example.
7. Obedience the royal road to happiness.
(T. Whitelaw, D. D.)
Jesus knew that His hour was come.
Christ's knowledge
T. Whitelaw, D. D.I.Its FULNESS.
II.Its SOURCES.
III.Its USES.
Christ's hour
T. Whitelaw, D. D.I.SO LONG CONTEMPLATED.
II.SO FULL OF SUFFERINGS.
III.SO FULL OF RESPONSIBILITY.
Christ's death
D. Thomas, D. D.I. HE HAD A DIVINE PRESENTIMENT OF THE EXACT
TIME OF HIS DEATH. "WhenJesus knew" etc. All men know that they
must die sooneror later. This throws a shade v on the whole path of life, but
the exacttime is in mercy hidden from us. But Christ knew His hour from the
first, and instead of endeavouring to avoid it comes forth to meet it. What
mere man would have done this? And with such heroic calmness!
II. HE HAD A GLORIOUS VIEW OF THE NATURE OF HIS DEATH.

1. It was a departure from this world. With the exceptionof the beauties and
blessings ofthe earth, everything in the world must have been repugnant to
Him. It was a world of rebels againstthe government of His Father, of
enemies againstHimself. To Him it must have been what the cellis to the
prisoner or the lazaretto to the healthy. To leave such a scene couldnot have
been a matter for regret, but rather of desire. May not every goodman look
on death thus? What is there in the human world to interesthim?
2. It was a going to the Father, where —
(1)He would getthe highest approbation of His work.
(2)He would enjoy the sublimest fellowship. So with the Christian.
III. HE HAD A SUBLIME MOTIVE FOR MEETING WITHHIS DEATH.
Love for His own, i.e., all who in every land and age consecratethemselves to
God, whose they are. This love continues —
1. To the end of every man's existence.
2. To the end of the mediatorial system. Nay, will it ever have an end? Never
in essence, but in achievement.
(D. Thomas, D. D.)
A greatand solemn hour
G. F. Pentecost.1. It was the hour of His departure. "Jesus knew that His hour
was come that He should depart out of this world unto His Father." Such was
His death, even though it was the death of the Cross, "a departure."
2. It was the hour of His love. If He rejoicedin the thought of departing to be
with the Father, there was also a strain upon His heart at the thought of
leaving His disciples, whom, "having loved as His own in the world, He loved
to the end," that is, "to the uttermost."
3. It was the hour of His betrayal. What a frightful contrastis here l In this
hour, when His Divine heart was swelling nigh unto bursting with the
intensity and vehemence of His love, there was one of their number whose
heart was filled with a devilish purpose of betrayal.
4. It was the hour of His supreme and sublime self-consciousness — "Knowing
that the Father had given all things into His hands, and that He came forth
from God, and was going back to God."
5. The hour of His lowly service to His disciples.
(G. F. Pentecost.)

That He should depart out of this world unto the Father. — He came from
God, and yet not leaving Him, and He goethto Godnot leaving us.
( St. Bernard.)
Having loved His own which were in the world. —
The Divine love
H. W. Beecher.1. It is not strange that the hour of departure should be the
hour of quickened affection. When the child leaves home, father and mother
seemmore dear than before. And had this been the Saviour's home, and those
around Him His relations, it would not have been strange that He should have
felt more strongly for them than at any previous time.
2. On the other hand, when for purposes of health, business, or pleasure one
has long been an exile, and the day comes for return, although he has made
pleasantacquaintances, yetthe thought of home swallows up every other.
Applying this, who canimagine the vision that arose before Jesus atthis
hour? The infinitude of His powerwas to be restored, and the companionships
He had known from eternity. Yet at this hour it is said that "having loved,"
etc.
3. This is wonderful. For considerwhat the disciples were. If Christ had dwelt
in the accomplishments of the heavenly land, what must they have seemedto
Him? Not one had any extraordinary endowment exceptJohn, and none save
he and Peterand James have left any recordexcept their names. Had Christ
selectedheroes like Luther, Melanchthon, Hampden, Sidney, Washington, or
geniuses like Dante, Shakespeare,orGoethe, we can imagine how, surrounded
by the greatestnatures, He should have suffered at parting from them. But
these were men with not only no royalty of endowment, but selfish,
prejudiced, ambitious, and mean. And yet taking them with all their
imperfections which the glory to which He was departing threw into bolder
relief, having loved them He loved them unto the end.
4. It is plain that Divine love includes other elements than those usually
imagined. It is not strange that Godloves loveliness. We do that. But who of
us loves that which is unlovely? This is what God does. But it does not follow
that this love is not more qualified with growing excellencythan without it. It
is that kind of love which a parent feels toward children who are not in
themselves attractive. Parentallove, however it may grow, is what we feel by
reasonof what is in us, not of what is in our children. The newborn babe has
neither thought, love, nor powerof expression;and yet there is in the mother
that which loves it with an intensity which is like life itself. So there is in the
Divine nature a power of sympathizing with things at the lowestand poorest.

5. In this simple thought we find the world's hope and comfort. You may
dismiss from your minds, if you can, all who are not your near relations;but I
cannot. It is a burden on my soul what becomes of the vast multitudes of
Africa, Asia, and of our great cities who crawllike vermin in and out of dens
of vice and poverty. The only light on this problem comes from the fact that
there is a God who loves things that are not lovable.
6. This universality of the Divine sympathy interprets the declaration, "God
so loved the world," etc. His affectionfor a world lying in brutality and
wickednesswas suchthat He gave what was most precious to Him to redeem
it. Men think that this obliterates the motives to right. Notso. Is there any
feeling in the parent's mind strongerthan this: that the beloved child shall
grow out of nothingness into largeness andbeauty? And God aims to purify
and exalt and enrich human nature. He loves men without reasonin them, but
with infinite reasonin Himself. His love is not simply goodnature. It is
intensely earnestand just, and suffering flows from it. There is nothing
lovable in us at first, but under the fructifying influence of the Divine soul
working on ours, germ after germ begins to develop into something lovable;
and the Divine complacencytakes holdof us as we rise to higher love and
perfection.
7. What a consolationthis representationpresents to those who are battling
with their imperfections.
(H. W. Beecher.)
Christ's love to His own
A. Raleigh, D. D.I. THE LOVE OF CHRIST IS A PERSONALLOVE.
1. This personallove is not to be contrastedwith, although it is to be
distinguished from, His love of the whole world. Without supposing the
universal love that pities misery everywhere, we cannotmake our way to a
personallove. You cannotbe sure of a love that passes by greatmultitudes.
2. This personallove is just the application of the generallove to the person. It
is not merely that the individual believes in that generallove and appropriates
just so much to himself as he needs, but that in that very appropriation he
practically increasesthe love of Christ to himself. His love to Christ makes
Christ's love to him a love of complacencyand friendship.
3. The belief of this is the turning point of life. When a man can say, "He loved
me and gave Himself for me," he has passedor is passing from darkness into
light. His destiny is solved. Not to believe that assurance so solemnlyand

affectingly given, is to be without the comfort of the blessedgospel, to abide
under wrath.
4. It is either wrath or love. There is no explaining it awayor shading it off.
Come to Christ, believe the gospel, you are in love. Stay awayfrom Him,
distrust His gospel, leave it lying there unopened, untouched, as you would
some printed circular you don't care to be troubled with, and the whole world
is full of wrath. It darkens and embitters your whole life. Just saythis and
believe it, for it is true, "He loved me," etc.; and then you are out of wrath
into love, you leave the ranks of His enemies, you enter among "His own."
II. CHRIST LOVES HIS OWN UNTO THE END, i.e., to the end of His own
life. In proof of which, here at the very end is a most thoughtful, touching
instance of His intense desire to do them a goodthat would last long after He
was away.
1. He was going into greatsuffering. No agitation, no depression, no entering
into the sorrow before the time; but this calm, beautiful actionof feet washing
which they might recallforever as an overwhelming proof of the endurance of
His love to His own.
2. He was going into greatglory. Work all done. Suffering nearly finished.
Home now to God! What then? A great elationof spirit and a corresponding
forgetfulness of these common persons and these inferior things? No; but the
washing of the disciples'feet! A yearning, enfolding love of "His own" unto
the end. No trial of love could be more searching, more complete, than is
furnished by those two greatthings, both so near — the suffering and the
glory.Application —
1. You who are "His own," it concerns you much to believe that He will "love
you unto the end." Why should He not?(1) Even His own greatsuffering could
not casta shade betweenthe loving Masterand the trembling disciple when
He was here. And now there is no suffering to come betweenyou and Him.(2)
And as to the glory of His heavenly life, even now when throned and crowned
and worshipped by ten thousand times ten thousand, the joy that is dearer to
Him than all this is that which He wins yet down here when He seeks and
finds the sheepthat was lost. We think poorly of Him if we suffer ourselves to
think of Him as enjoying heaven yonder while we suffer and die.(3) And as for
your unworthiness, you were unworthy when He began to deal with you, and
you have been unworthy every day since, and you are now, and He knows all
this. Having loved His own with an unbought, uncaused love from the
beginning, and thus far along their individual histories, He will love them so,
and no otherwise, unto the end.

(A. Raleigh, D. D.)
Christ's love for His own
W. Bengo Collyer, D. D.I. THE RELATION — "His own." This relation is
formed by Himself. "To them gave He power to become the sons of God." It is
not, therefore, from a mere professionof religion. "Ye are clean; but not all."
There were persons endued with miraculous powers who nevertheless were
not "His own," and to whom Christ will say, "I never knew you."
II. THE POSITION "in the world." It is one of —
1. Trial. You are exposedto a position of sorrow, and struggling, and conflict.
Here is something that will try you. What influence has the world had on your
spirit and conduct? If you are calledon to suffer, is there the language ofEli:
"It is the Lord; let Him do what seemethgoodunto Him"? or obstinacy and
rebellion?
2. Danger. You are exposed —(1) To innumerable adversaries."Your
adversary, the devil, as a roaring lion, goethabout," etc.(2)To great
temptations. How many run well for a time and afterwards fall short!
III. THE AFFECTION — "having loved." If your position is to be a test of
your affectionfor Christ, what a proof it will be of His affectionfor you! What
evidence of love will you ask at His hands? What can He do more than He has
done? "Greaterlove hath no man than this," etc.
IV. THE ADHESION — "unto the end." Canyou say this of any human
affection? Canthe child calculate on the affectionof the parent, the most
durable of all, to the end? "Cana woman forgether sucking child?...Yea, she
may forget;yet will I not forget." There is no unchangeable love but His
because there is no unchangeable being but God. "I have loved thee with an
everlasting love," etc.
(W. Bengo Collyer, D. D.)
Christ's love of His own
J. JacksonWray.The Saviourhas a treasure of immortal spirits who are not
in the world. Angels and spirits of the just made perfectare all His own — a
multitude which no man can number. This verse, however, shows the
relationship of Jesus to His faithful followers who "are in the world." The
disciples were no monopolists of Christ's love. The lapse of time may change
the tense, but it does not change the sense ofthis gracious text.
I. THE DISCIPLES OF JESUS ARE CALLED BY A PECULIARLY
ENDEARING NAME — ''His own." All things are His own. "All souls are

Mine," even the rebellious and unthankful. Here, however, the words imply a
relationship of the dearestand closestkind. A true mother has a sympathy for
all children; but there is a singular depth in her words, as she looks into the
eyes of the darling of her heart, and says, "Myown!" The gift in the hand of a
child is enhanced when it is understood to be his "very own." With such
intense affectionand delight does Christ regardHis people. He constantly
challenges them as "My brethren," "My sheep," "My friends," and
emphatically, "Mine." They are His own —
1. As the purchase of His blood. They had sold themselves for nought, were
sold under sin. Christ was their Redeemer. He gave His life a ransomfor
them, and they are become His purchasedpossession. "He justly claims us for
'His own,'" etc.
2. By willing personalsurrender. This is an all-essentialendorsementofHis
claim. The price of his freedom may be proffered to the slave, but if he will
not acceptit he is still in bonds. Christ hath purchased all souls. Yet it needs
the assentoftheir understanding, and the consentof their will, in order to
bind them to Him by the specialtie and to make them peculiarly His own.
3. They bear the name, seal, and image of the Saviour.
4. As the gift of the Father, the reward of His mediatorial work. In chap. John
17, we see how the Saviour gathered strength and comfort from the thought of
their prospective possession. "Thine they were, and Thou gavestthem Me."
II. THE TEMPORARYPOSITIONOF CHRIST'S OWN!"In the world."
When a sinner is converted and all is safe for heaven, how desirable it seems
that he should be removed out of the world. Let him be takenawayfrom the
evil to come that he may never run the hazard of losing so rich a prize. Amid
the troubles of life the Christian pilgrim is often tempted to say, "Oh that I
had the wings of a dove," etc. But the Lord keeps "His own" in the world —
1. Fortheir own sake. Eternallife is the gift of God unmerited and free; yet
the Christian's future will be largely influenced by the tone and characterof
his life on earth. According to his spiritual growth, his moral victories, his love
and sacrifice and service, will be the fulness of the glory which shall be
revealed.
2. Forthe Saviour's sake. The world holds Him in dishonour, and gives His
glory to another. Christians are in the world to representthe Saviour! "The
glory which Thou hast given Me! have given them, that the world may know
that Thou hast sent Me."

3. Forthe world's sake. The world cannotspare them. Its only hope lies in the
element of godliness which is slowlyleavening it more and more. "Ye are the
salt of the earth."
III. THE SAVIOUR'S UNCHANGING LOVE FOR HIS OWN. "He loved
them to the end." These disciples ofHis, from the day He calledthem, had
been the objects oftenderest regard. They were full of faults and failings, were
sadly slow of heart to receive the truth; yet in and through all He loved them.
Now that the time is at hand when the bitter cup shall be lifted to His lips, His
anxiety for their well. being is the foremostfeeling of His heart. He pours into
their ears the richest strains of comfort and consolation. "Letnot your hearts
be troubled," etc. He promises them a Comforter, and bids them "be of good
cheer." In the garden, His gentle forbearance to the unwatchful three reveals
the fixity and depth of His love. When the officers came, He wards His
trembling disciples from the threatening crowd. Their desertionwas a sharper
pang than any made by jailer's scourge orsoldier's spear. And yet it was
quenchless love that "looked" onPeter. When He left the tomb, He gave the
angelwatchers a kindly messagefor His flock, and mentioned the penitent
denier by name. And when at last they gatheredround Him on the hill of
Bethany, His latest movement was to lift His hands and bless them; His latest
word a promise to be with them even to the end of the world; when a cloud
receivedHim out of their sight, two angels stoodbefore them to tell them that
as they had seenHim ascend, so should He again descend, that He might
receive them unto Himself! Afterwards, when seatedatthe right hand of God,
Stephen's cry for help brought Him to His feet! Do you wonder that when the
agedapostle calledup eachlook, tone, deed, and word that marked his
Saviour's later days, that with a gush of unrestrained devotion he should
write, "Having loved His own," etc.? Conclusion:
1. Believer, you are in the holy and the privileged succession.(1)Christ loves
you with an abiding love. Your memory bears grateful witness. Many an
Ebenezerstands out and tells how His love came in the hour of your sorest
need. Your backslidings have been many; your imperfections more, but His
love hath endured through all. Be of goodcheer. He will love you to the end,
and draw closerand nearer as the end draws nigh.(2) Seek a closer, more
perfect union with your Saviour. Be "His own" entirely.
2. Sinner! you are not in this saving sense "His own." Then whose are you?
You are a servant of the devil, whose wagesis death! Yet the Saviour loves
you! Give Him your heart, then you shall be "His own."
(J. JacksonWray.)

Jesus loving His own that were in the world
C. Ross.Forthe inspired Evangelistnot only specifies the precise date —
"Before the feastof the Passover" — but he also mentions a particular fact of
a moral nature, of the utmost importance, as giving us an insight into the
Saviour's mind: "When Jesus knew" — or Jesus knowing — "that His hour
was come that He should depart out of this world unto the Father," etc. The
idea plainly is, that just because He knew — not merely although, but just
because He knew — that His hour was come, that He should leave this world,
and that, consequently, His disciples would be left alone in it — as He had
always previously loved them, so He now manifested His love in a very
peculiar manner, corresponding to their necessities;and this, too, under the
most affecting circumstances, andto the utmost extent.
I. The OBJECTS ofthis love are described, in the first instance, more
generallyas being "His own." It is true, indeed, that, in one sense, all things
are His own, as being their Creatorand Preserver — all things, from the
highest archangelto the meanestinsectthat crawls upon the ground. But His
people are His own in a sense peculiarto themselves. But the objects of this
love are described not only as His own, but more particularly as His own that
were in the world. Jesus had many of "His own" that were now in glory; and
doubtless these were objects ofpeculiar complacencyand delight. Oh! see
them in their white robes, as they shine so bright! But still the precious truth
for us is, that it was His own that were in the world that He is here said to
have loved. And why were they singledout from the rest? Why, but because of
the peculiar difficulties and dangers to which they were exposed. Ask that
tender-hearted mother, which of her many children recurs oftenestto her
memory — those of them who are safe at home under the parental roof, or the
one that is far awayat sea? Jesus was now to depart out of the world, but they
were to be left in it; and therefore His heart turned in love towards them. But
without dwelling further on this idea here, is it not a most delightful and
encouraging truth, that, though Jesus is now in glory, yet He still regards His
own that are in the world with peculiar care suited to their circumstances and
necessities?But methinks I hear someone say, "Alas!I feelthat I am in the
world, not only because ofthe sins of others, but because I sin myself; because
I have 'a body of death' within me, and often it breaks out in word and
action." Yes, indeed, but Jesus loves His own that are in the world still; He
sees and knows allthe sin and imperfection, that you have to contend against,
and yet He loves His ownnotwithstanding. "But, oh!" says someone, "my case
is of a different kind still: I have come hither today, burdened with a heavy
heart." It may be that it is some dear relative that is sick, and apparently near

to death. All this proves that you are still in a world of sorrow. But then Jesus
loves His own still, and looks downupon them with ever watchful eye.
II. But I come now, in the secondplace, to mention SOME OF THOSE WAYS
IN WHICH JESUS HAD ALWAYS PREVIOUSLY MANIFESTED HIS
LOVE TO THEM.
1. See, forexample, how having once chosenthem in His love, He ever
afterwards proved His love by continual companionship with them.
2. See, too, how tenderly, how graciouslyHe instructed them. His instructions
were always very simple, because He loved them so well. His love was stronger
than their unbelief and ignorance.
3. See, moreover, how ready He was to sympathize with them, and to render
them every kind of assistance. Wheneverthey were in trouble, He was their
willing and able Friend.
4. And, oh, with what patience did He bear with them in all their weakness
and infirmities!
III. But what I wish you speciallyto notice now is THE STEADFASTNESS
OF THIS LOVE — ITS UNFAILING AND UNFLINCHING
FAITHFULNESS, AS IN LIFE SO ALSO IN DEATH. "He loved them unto
the end" — not only to the end of life, but to the utmost extent, and under the
most affecting circumstances. And if He thus loved them, in the view of the
agonies ofGethsemane and the death of Calvary, think you does He now
forgetthem — now that He has passedwithin the veil? Ah! no, it is
impossible. But I must also add, if Jesus Christ loved His own unto the end,
then surely they ought to persevere in their love to Him. But I have this also to
say in closing, whatmisery must it be to be without such a Saviour!
(C. Ross.)
Christ's love unto the end
W. Braden.I. THERE WAS NOT MUCH IN THEM TO LOVE — YET HE
LOVED THEM. I have no wish to disparage these early disciples. Everything
betokens that most of them were what the narrative tells us — unlearned
Galileanfishermen, who had been nurtured in the flee, clear air of Nature,
and so they had to the end a sort of frankness about them which was very
enjoyable. I think that was something in them which Jesus Christ appreciated.
It must not be forgotten that there was also in them an unselfish readiness to
endure sacrifice in the cause ofHim who had charmed their hearts and
excited the questioning wonder of their minds. Yet in spite of all this, what
was there particularly in these men that one like Christ should find to love? I

think of the sensitiveness ofHis nature, the gentleness ofHis disposition, the
purity of His thought, the utter unselfishness ofHis purposes, the grandeur
and sweepofHis ideas, His conceptions ofnature, of man, of God. What was
there that Christ could perceive in these rude, uncultured, somewhatcoarse
men, men most limited in their thoughts, who had little of what we call
spirituality in them to attract Him towards them? Yet He gave them His very
heart; He loved them with a love that is simply matchless and astounding. Ah!
doubtless He saw more in them to love than common eyes could possibly see.
For the greatestnatures always do discoverbeauties of characterin the
humblest which escape the observationof ordinary people. But look at the
Divine side. See Him as the Incarnate Son of God, the Holy One, the Perfect,
the Divine One, and how the wonder grows that He should have humbled
Himself to associate onterms of generous love with the disciples!Why has
Christ loved you — your heart, mind, soul? It is a fact; that you know. Why is
it? Ah! that you cannotanswer, I cannotanswer, exceptwe say, It is the
nature of God to love, and the more weak, feeble, helpless, unworthy we are,
the more compassionatelydoes He bend to pour the fulness of His heart into
our sinning lives.
II. THERE WAS MUCH IN THEM THAT TESTEDHIS LOVE — YET HE
LOVED THEM. It is not necessaryto speak much of the trial that Christ's
first disciples were to Him over and over again. Quarrelling, petulance,
scepticism, blindness of thought, cowardliness, treacheryhave no power to
destroy that supreme love. How often we have stumbled at the revelations He
has made, and, through a doubting spirit which we have encouraged, have
askedfoolishscepticalquestions simply for the sake ofasking them! How we
have prayed for more light and clearervisions of God, when close at our side,
all around us, have been manifestations of the Father! How, when askedto
watchwith and for Christ, we have pleaded weariness andslept!
III. THERE WAS A CONTINUOUS NEED OF HIS LOVE AND HE LOVED
THEM UNTO THE END. Thus His life was a discipline of love to them, His
death a sacrifice of love for them.
(W. Braden.)
The greatlove of Christ for His own
J. A. Seiss, D. D.as shown—
I. IN THE DIVERSIONS IT HELD AT BAY.
1. The consciousnessthat His hour was come that He should depart out of this
world. And knowing the fact, He also knew all the particulars of the tragic
exode. The actualendurance could not be much worse than such a distinct

anticipation of it as He had. And yet the tremendous pressure of this foresight
did not divert Him from the most tender and considerate attentionto those
whom He was about to leave.
2. The consciousnessthat He was about to return to God. There was a joy set
before Him for which He endured the cross, despising the shame. Yet such
was His affection for His disciples, that not all the glories of heavenin the act
of opening to receive Him, could for a moment disturb His warm and
compassionateattentions to them.
II. IN THE REPULSIONS IT SURMOUNTED.There was much
unworthiness and carnal crudeness in these men to repel the Saviour's
affection. They did not so love Him. A few hours and they all had deserted
Him. That same night, one of the most devoted of them denied Him. Another
of them was harbouring at the time the Satanic instigation to betray Him. And
in the hearts of all of them workeda most unseemly jealousy and contention
(Luke 22:24). The Saviour had given them lessonafter lessonon this point,
and yet their miserable pride and selfishness hadnot been cured. How painful
the contemplationI How disheartening and repellant to Him who had so loved
them. And yet, the more unworthy they were of His love, the more intensely
did it flame forth.
III. IS THE CONDESCENSION IT INDUCED. He into whose hands the
Father had given all things, stoopedto employ those hands in washing a
traitor's feet! Nor did He only take the menial's attire and work, but, when
Peterobjected, Jesus setHimself to new efforts to meet new manifestations of
disease. And even Judas, with all His known treachery, was not relinquished
without the most faithful and tender endeavours to bring him to himself. And
when the washing was finished, the Lord preachedstill another sermon on
humility and the true Christian spirit.
IV. IN THE SACRAMENT IT ORDAINED. Thoughnot given in the text, the
other Evangelists have stated it in full (Matthew 26:26-28). Herein is the great
love of Christ manifest towardHis own, that, on the very eve of His great
passion, He appointed and left to them and us this perpetual legacyand
memorial of His affection, in which He continually administers to all believing
celebrants of this holy sacramentthe very manna and bread of heaven, and
incorporates His living Self with us as our salvationand our eternal life.
(J. A. Seiss, D. D.)
The Method by which we become Christ's own
J. Culross, D. D.His redemption is not a mere breaking of bonds in which we
were enthralled. It is not as when one comes upon a wild animal caughtin a

snare, and undoes the snare, and lets the panting, struggling thing return to
its wild liberty again;it is rather as if one not only delivered it from the snare,
but likewise attachedit to himself, and tamed it to His will, so that it becomes
his own.
(J. Culross, D. D.)
Christ's transcendentlove
H. W. Beecher.The experiencesoflove are such sometimes, even in this life. as
to be an earnest, a blessedinterpretation, of something more glorious yet to
come. There is one thing which the New Testamentis always in labour with,
and which is never born, and that is, the conceptionof the greatness ofthe
love of Christ to our souls. When all language is exhausted, when every one of
its variations of figures and illustrations has been employed to setit forth, still
it is never finished. Like music that transcends the scale ofthe instrument, it
leaves the strain always unexpressed. The apostle, first in one keyand then in
another, tries all the melodies and harmonies of this Divine theme; but, after
all, the love of Christ has never been told. The apostle declares that it is past
understanding, and so it is; but there are elements of experience that teach us
something of it; and there are moments in which we put these elements
together, and get some sense of it.
(H. W. Beecher.)
The love of the departing Christ
A. Maclaren, D. D.The text should perhaps read "to the uttermost" —
expressing the depth and degree rather than the permanence of our Lord's
love. It is much to know that the emotions of these lastmoments did not
interrupt Christ's love. It is even more to know that in some sense they
perfectedit. So understood, the words explain for us the foot washing, the
marvellous discourses,and the climax of all that High-Priestly prayer.
I. Look at that love as A LOVE WHICH, WAS NOT INTERRUPTED,BUT
PERFECTEDBYTHE PROSPECTOF SEPARATION.
1. "He knew that His hour was come." All His life was passedunder the
consciousnessofa Divine necessitylaid upon Him, to which He cheerfully
yielded Himself. On His lips there are no words more significant, and few
more frequent, than "I must!" And all through His life He declares Himself
conscious ofthe hours which mark the severalcrises ofHis mission. No
external powercan coerce Him to any act till the hour come, or hinder Him
from the actwhen it comes. And thus, at the last and supreme moment, to
Him it dawned unquestionable and irrevocable. How did He meet it? "Father!

save Me from this hour Yet for this cause came I unto this hour." There is a
strange, triumphant joy that blends with the shrinking that the decisive hour
is at last come.
2. Mark, too, the form which the consciousnesstook. The agony, the shame,
the mysterious burden of a world's sins that were to be laid upon Him; all
these elements are submerged in the one thought of leaving behind all the
limitations, humiliations, and compelled associationwith evil which, like a
burning brand laid upon a tender skin, was an hourly agony to Him, and
soaring above them all, unto His own calm home, His habitation from eternity
with the Father.
3. This marvellous consciousnessis set forth here as the basis and the reason
for a specialtenderness, as He thought of the impending separation.(1)Does
this not help us to realize how truly flesh of our flesh, and bearing a heart
thrilling with all innocent human emotions that Divine Saviour was? We, too,
have known what it is to feel, because ofapproaching separationfrom dear
ones, the need for a tenderer tenderness. At such moments the masks of use
and wont drop away, and we are eagerto find some word, to put our whole
souls into some look, our whole strength into one clinging embrace that may
express all our love, and may be a joy to two hearts forever after to
remember. The Masterknew that longing, and felt the pain of separation;and
He, too, yielded to the human impulse which makes the thought of parting the
key to unlock the hidden chambers of the most jealously-guardedheart, and
let the shyestof its emotions come out for once into the daylight. So, "knowing
that His hour was come, He loved them then unto the uttermost."(2) But
amidst all the parting scenes that the world's literature has enshrined, there
are none that can be setby the side of this supreme and unique instance of
self-oblivion. This Man who was susceptible of all human affections, and loved
us with a love like our ownhuman affection, had also more than a man's heart
to give, and gave us more, when, that He might comfort and sustain, He
crushed down Himself and went to the Cross with words of tenderness and
consolationand encouragementforothers upon His lips.(3) And if the
prospectonly sharpened and perfectedHis love, the reality has no power to do
aught else. In the glory, when He reachedit, He poured out the same loving
heart; and today He looks downupon us with the same face that bent over
that table, and the same love flows to us. "Knowing that He goes to the
Father, He loves to the uttermost," and being with the A LOVE WHICH IS
FAITHFUL TO THE OBLIGATIONS OF ITS OWN PAST Father, He still
so loves.

II. HAVING LOVED, HE LOVES. That is an argument that implies Divinity.
About nothing human can we say because it has been therefore it shall be.
Alas! we have to saythe converse, becauseit has been, therefore it will cease
to be. They tell us that the greatsun itself, pouring out its rays exhausts its
warmth, and were it not continually replenished must gradually, and even
though continually replenished, will one day be a dead, coldmass of ashes.
But this heart of Christ, which is the Sun of the World, shall endure after the
sun is cold. He pours it out and there is none the less to give. "Thy mercy
endureth forever."
III. A LOVE WHICH HAS SPECIAL TENDERNESSTOWARDSITS
OWN. These poormen, who, with all their errors, did cleave to Him; who, in
some dim way, understood somewhatof His greatnessand His sweetness —
and do you and I do more? — were they to have no specialplace in His heart
because in that heart the whole world lay? Surely, because the sun shines
down upon dunghills and all impurities, that is no reasonwhy it should not lie
with specialbrightness on the polished mirror that reflects its lustre. Surely,
because Christloves the outcasts and the sinners, that is no reasonwhy He
should not bend with specialtenderness over those who, loving Him, try to
serve Him, and have settheir whole hopes upon Him. The rainbow strides
across the sky, but there is a rainbow in every little dew drop that hangs
glistening on the blades of grass. And there is nothing sectional, narrow in the
proclamation of a specialtenderness ofChrist towards His own, when you
accompanywith that truth this other, that all men are besoughtby Him to
come into that circle of "His own," and that only they themselves shut any
men out therefrom. The whole world dwells in His love. But there is an inner
chamber in which He discovers all His heart to those who find in that heart
their heaven and their all. "He came to His own," in the wider sense ofthe
word, and "His own receivedHim not;" but also, "having loved His own He
loved them unto the end." There are textures and lines which canonly absorb
some of the rays of light in the spectrum; some that are only capable of taking,
so to speak, the violet rays of judgment and of wrath, and some who open
their hearts for the ruddy brightness at the other end of the line.
IV. A LOVE MADE SPECIALLY TENDER BYTHE NECESSITIES AND
THE DANGERS OF ITS FRIENDS. "Whichwere in the world." We have,
running through the discourses whichfollow, many allusions to His leaving
His followers in circumstances ofpeculiar peril. "I come unto Thee, and am
no more in the world, but these are in the world. Keep them through Thine
own name." The same contrastbetweenthe certainsecurity of the Shepherd
and the troubles of the flock seems to be in the text, and suggests a reasonfor

the specialtenderness with which He lookedupon them. As a dying father on
his deathbed may yearn over orphans that he is leaving defenceless, so Christ
here is representedas conscious ofan accessionevento the tender longings of
His heart when He thought of the loneliness and the dangers to which His
followers were to be exposed. It seems a strange contrastbetweenthe
emperor, sitting throned there betweenthe purple curtains, and the poor
athletes wrestling in the arena below. It seems strange to think that a loving
Masterhas gone up into the mountain, and has left His disciples to toil in
rowing on the stormy sea of life; but the contrast is only apparent. For you
and I, if we love and trust Him, are with Him in the heavenly places even
whilst we toil here, and He is with us, working with us even whilst He sitteth
at the right hand of God. We may be sure of this, that that love ever increases
its manifestations according to our deepening necessities. The darkerthe night
the more lustrous the stars. The deeper, the narrower, the savager, the Alpine
gorge, usually the fuller and the swifterthe stream that runs through it. And
the mere enemies and fears gather round about us the sweeterwill be the
accents ofour Comforter's voice, and the fuller will be the gifts of tenderness
and grace with which He draws near to us. Our sorrows, dangers, necessities,
are doors through which His love cancome nigh.
(A. Maclaren, D. D.)
The constancyof Christ's love
Percy.Ashort time previous to the death of the MarchionessofTavistock, and
when she was preparing to go to Lisbon for the recoveryof her health, a
consultationof physicians was held at Bedford House; and one of the
gentlemen presentrequested, while he felt her pulse, that she would open her
hand. Her frequent refusals occasionedhim to take the liberty of gently
forcing the fingers asunder; when he perceivedthat she had kept her hand
closedto concealthe miniature picture of the marquis. "Oh madam!"
observedthe physician, "my prescriptions must be useless,if your ladyship is
determined to keepbefore your eyes an objectwhich, although deservedly
dear to you, serves only to confirm the violence of your illness." The
marchioness replied, "I have kept the picture, either in my bosom or my
hand, ever since the death of my lamented lord; and thus I am determined to
preserve it till I fortunately drop after him into the grave."
(Percy.)
The perfectionof Christ's love
W. Baxendale.The mother, wan and pale with incessantvigils by the bedside
of a sick child; the fireman, maimed for life in bravely rescuing the inmates of

a blazing house;the three hundred Spartans at Thermopylae;Howard, dying
of fever caught in dungeons where he was fulfilling his noble purpose of
succouring the oppressedand remembering the forgotten;the Moravian
missionaries, who voluntarily incarceratedthemselves in an African leper
house (from which regress into the healthy world was impossible, and escape
only to be effectedthrough the gates ofdeath) in order that they might preach
the gladtidings to the lepers, — all these, and many other glorious instances
of self-devotion, do but faintly shadow forth the love of Him who laid aside
divine glory, and humbled himself to the death of the cross.
(W. Baxendale.)
Christ's an unchanging love
T. Guthrie, D. D.A noble rolling river has been flowing on for six thousand
years watering the fields and slaking the thirst of a hundred generations, yet
shows no signs of waste. The sun has melted the snows of so many winters,
renewedthe verdure of so many springs, painted the flowers of so many
summers, and ripened the golden harvests of so many autumns, yet shines as
brilliant as ever, his floods of light none the less full for centuries of boundless
profusion. Yet these are but faint images of Christ's love. Forwhen the
judgment flames have lickedup that flowing stream and the light of that
glorious sun shall be quenched in darkness, His love shall flow on throughout
eternity.
(T. Guthrie, D. D.)
Love in the face of discouragement
D. L. Moody.Iknow a mother who has an idiot child. For it she gave up all
society, almosteverything, and devoted her whole life to it. "And now," said
she, "for fourteen years I have tended it and loved it and it does not even
know me." Amid all discouragements Christ's love is patient and unwearying.
(D. L. Moody.)
The changelesslove of Christ
H. W. Beecher.Earthlylove is a brief and penurious stream, which only flows
in spring, with a long summer drought. The change from a burning desert,
treeless, springless, drear, to greenfields and blooming orchards in June, is
slight in comparisonwith that from the desertof this world's affectionto the
garden of God, where there is perpetual, tropical luxuriance of blessedlove.
(H. W. Beecher.)

Uncertain friendshipHenry the Eighth used to come up the Thames to Chelsea
to Sir Thomas More's house, drop in to dinner, and walk afterwards in the
garden, his arms about More's neck. More's son-in-law, Roper, records it with
delight. But More knew just what all this was worth, and that his head would
count with the king for nothing againsta French city or citadel, say. It is not
so with Christ. "Having loved His own which were in the world, He loved
them to the end."
The Divine love does not fail when man failsMr. Sloshsaid: "A father
teaching his child about the unchanging piety and love of God, said: 'I knew a
little boy who receiveda canaryfrom a friend as a present. The bird seemed
to fill that boy's heart. He was intensely fond of it, and every morning he was
delighted to listen to its singing. One morning no note proceededfrom the
cage. The bird was standing panting upon its perch, its feathers all ruffled.
The little boy sat upon his chair and sobbedas if his heart would break.'The
lessontaught the little child was this — Do you think he loved the bird any
less that morning when he could not sing? No, he loved it when it was joyfully
singing on its perch, but he loved it that morning when it could not sing. When
it sang it filled him with joy and delight, but when it was ill he loved it all the
more though its condition causedhim pain." So, too, God loved us at all times.
The changelessFriend
Gotthold.So long as there is blossomon the trees, and boney in the blossom,
the bees will frequent them in crowds, and fill the place with music; but when
the blossomis over, and the honey is gone, the bees too will disappear. The
same happens in the world with men. In the abode of fortune and pleasure
friends will be found in plenty; but when fortune flies, they fly along with it.
For this reason, let goodmen be advised to fly to Christ crucified, who never
forsakes, in their distress, those who truly seek Him.
(Gotthold.)
The faithfulness of Jesus
C. H. Spurgeon., ArchdeaconWatkins.Considerthese words —
I. IN THEIR RELATION TO THE APOSTLES. The words "having loved
His own," are a brief but complete summary of the Saviour's conduct. He
loved them with a love of pity when He saw their lostestate, and He called
them out of it to be His disciples; touched with a feeling of their infirmities He
loved them with a tender and prudent affection, and sought to train and
educate them, that they might be goodsoldiers of His cross;He loved them
with a love of complacencyas He walkedand talkedwith them and found
solace in their company. Even when He rebuked them He loved. On Taboror

in Gethsemane He loved His own; alone or in the crowd, in life and in death.
Our Saviour's faithfulness was —
1. Mostremarkable. He had selectedpersons who must have been but poor
companions for one of so gigantic a mind and so large a heart.(1) He must
have been greatly shockedattheir worldliness. He was thinking of the
baptism wherewith He was to be baptized, but they were disputing which
should be the greatest.When He warned them of an evil leaven, they thought
of the loaves. Earthworms are miserable company for angels, moles but
unhappy company for eagles,yet love made our great Masterendure the
societyof His ignorant and carnal followers.(2)Worsewas the apparent
impossibility of lifting them out of that low condition; for though never man
spake as He spake, how little did they understand! "Have I been so long time
with you," etc. No teacherhere could have had patience with such heavy
intellects, but our Lord's love remained, notwithstanding.(3) When we love a
person, we expecthim to have some little sympathy in the greatdesignand
aim of our life; yet our Lord loved disciples who could not be brought to enter
at all into the spirit which governedHim. Had they dared, they would rather
have thwarted than assistedHim in His self-sacrificing mission. Still, this
could not prevent Him from loving them unto the end.(4) On one or two
occasions certainofthem were even guilty of impertinence. Petertook Him
and beganto rebuke Him. But after rebuking a temptation which was
evidently Satanic, His affection to Peterremained unabated.(3) That was a
stern trial, too, when at a later period "all the disciples forsook Him and fled."
Carrying the text beyond its original position, Christ, who had loved His own,
loved them to the end.
2. Christ proved His love —(1) By His continual companionship. You would
not expecta master to find rest in the societyof his scholars;and yet herein
was love, that Jesus, passing by angels, and kings, and sages, choseforHis
companions unlettered men and women.(2) By being always ready to instruct
them, and His love is shown as clearly in what He kept back from them as in
what He revealed. How loving to dwell so often upon the simpler truths, and
the more practicalprecepts;it was as though a seniorwrangler should sit
down in the family and teach boys and girls their alphabet day after day.(3)
By rendering every kind of assistance. Whensoeverthey were in trouble, He
was their willing and able friend — when the sea roared;when Peter's wife's
mother was sick;when one of His dearestfriends was dead and buried.(4) By
comforting them when He foresaw thatthey would be castdown; especially
was this true at the period before His passion — when one would have
thought He might have soughtfor comfort, He was busy distributing it.(5) By

constantly pleading for them. Ere the poison was injected by the old serpent,
the antidote was at hand. "Satanhath desired," etc.(6)By washing their feet.
II. IN THEIR RELATION TO ALL HIS SAINTS. We read that our Lord
"Came unto His own," etc. — the word is neuter — his own things; but in this
instance it is masculine — his own persons. A man may part with his own
things; sellhis own house, cattle, merchandise;but a man cannotpart with his
own when it relates to persons, his own child, wife, father. Our own relatives
are realproperty, perpetual possession. Jesus has just such a property in His
own people — they are forever near of kin to Him. These He "loved to the
end." The text opens three windows.
1. As to the past. He has loved His own people from of old; eternally. This
everlasting love has a speciality about it. Our Lord has a generallove of
benevolence towards all His creatures;but He has a specialplace in His heart
for His own peculiar ones.(1)Jesus lovedHis people with a foresightof what
they would be. He knew that "His own" would fall in Adam; that they would
be hard to reclaimand difficult to retain; and yet He loved His own overthe
head of all their sins. On their highest Tabors He loves them, but equally as
well in their Gethsemanes;when they wander, and when they come back.(2)
This love is more than a passion, it is a settledprinciple, not subject to changes
like terrestrialthings.(3) This love has been attestedby many deeds. By the
fact that He stoodsurety for us when the covenant was made, and entered into
stipulations on our behalf that He would fulfil the broken law, and offer
satisfactionto the justice of God. In the fulness of time he took upon Himself
our nature, lived a life of blameless service, dieda death into which all the
weight of Divine vengeance forsin was compressed. Now thatHe lives exalted
in the highest heaven, He is still His people's servant, interceding for them,
representing them, preparing a place for them, and by His Spirit fetching
them out from mankind, and preparing them for the place which He has
prepared.
2. The secondwindow looks out upon the present. "Which were in the world."
It does not seeman extraordinary thing that Jesus should love His own who
are in heaven. Well may Jesus love them, for there is much beauty in them.
But Jesus loves you working men that have to work with so many bad fellows,
you tradesmenwho have to go in among many who shock you, you goodwork
girls, who meet with so many tempters. He sees your imperfection, He knows
what you have to struggle with, and He loves you notwithstanding all. Again,
as the sparks fly upwards, so were we born to trouble. But Jesus loves His own
which are in this dolorous world: this is the balm of our griefs.

3. The third window looks outto the future. "Unto the end."(1) To the utmost
end of their unloveliness. Their sinfulness cannottravel so far but His love will
travel beyond it; their unbelief even shall not be extended to so greata length
but His faithfulness shall still be wider and broader than their
unfaithfulness.(2) To the end of all their needs. They may need more than this
world can hold, and all that heavencan give, but Jesus will go to the end of all
their necessities, andeven beyond them, for He is "able to save to the
uttermost."(3)To the end of their lives.(4) To the end of His own life. Until the
eternal God shall die, His love shall never depart from any one of His beloved.
Conclusion:If Jesus Christ thus loves to the end —
1. How ought we to persevere in our love to Him.
2. Let us not indulge the wickedthought that He will forsake us.
3. What a misery it must be to be without such a Saviour!
(C. H. Spurgeon.)
And supper being ended. — The translation should probably be, "And it now
becoming supper time." As a matter of fact the supper was not ended (vers.
12, 26); but they had already reclined, and were, as we say, ready for supper.
(ArchdeaconWatkins.)
Jesus knowing that the Fatherhad given all things into His hands. —
The greatgift
S. S. Times., S. S. Times.Agift —
I.FROM THE SOVEREIGN OF ALL.
II.INCLUDING ALL THINGS.
III.TO THE SAVIOUR OF ALL.
(S. S. Times.)
I.THE GIVER.
II.THE GIFT.
III.THE RECIPIENT.
(S. S. Times.)
And that He was come from God and went to God
Extremes in Christ's life
J. W. Burn.This sublime declarationis but the preface to what follows, and
nothing more startling at first sight can be found in all literature.

I. CHRIST POSSESSED ALL THINGS, and yet He washedHis disciples'
feet. What has the possessionof boundless wealth to do with such menial
service? We could imagine a Rothschild sweeping His ownroom, but would it
occurto us to connectwith that act, as a reason, the fact of his immense
riches? The explanation lies in what this feet washing meant — the pardon
and sanctificationof Christ's disciples through His atonement. To this "all
things" were necessary, and the absence ofone Divine prerogative would have
marred the work. Christ required all wisdom, all justice, all power, all love,
and all influence over the widestreach of human souls.
II. CHRIST CAME FROM GOD, and yet He washedHis disciples'feet — as
wonderful a conjunction as the previous one. We could imagine an
ambassadorofthe highest rank relieving his lacquey of some humble duty
and discharging it himself — but we should hardly refer to his office for a
reason. But Christ's mission was expresslyto do what the feet washing meant.
His one motive for visiting this world was to cleanse and sanctify His disciples'
souls.
III. CHRIST WAS GOING TO GOD, and yet He washedHis disciples' feet —
an equally strange conjunction. We can imagine a sovereign, just before his
return from some distant province, rendering some humble but kindly service
to a peasant, but we should never dream of saying that he did this because he
was going to his capital. But Christ went to heavenbecause He had done that
which was symbolized by the feet washing. He came for that purpose; that
purpose being accomplished, there was no further reasonfor Him to stay.
And in going He went to His rest and His reward. Lessons:
1. Christ's work is an individual work, and shows the value of individual
souls. Christ had all things, He came, He went for every man's cleansing —
for mine.
2. What is true of Christ is in a sense true of every disciple. God has given us
all we have, time, talents, money, influence, etc.;we have come from God; we
shall go to God — what for? The salvationof men. God has endowed us with
ability for it, has sent us to do it, will hold us accountable for it at the great
day.
3. The "knowledge"ofall this should begeta due sense ofthe blessedness,
dignity, and responsibility of Christian discipleship.
(J. W. Burn.)
Christ's mission
J. W. Burn., Bp. Ryle.I. ITS ORIGIN — "from God."

II. ITS QUALIFICATIONS — "allthings."
III. ITS DESTINY— "to God."
(J. W. Burn.)
He riseth from supper. — The minuteness with which every actionof our
Lord is related here is very Striking. No less than sevendistinct things are
named — rising, laying aside garments, taking a towel, girding Himself,
pouring waterinto a bason, washing and wiping. This very particularity
stamps the whole transactionwith reality, and is the natural language ofan
astonishedand admiring eyewitness. St. Johnsaw the whole transaction.
(Bp. Ryle.)
He poureth water into a basonand beganto washthe disciples'feet. —
Jesus teaching humility
T. D. Witherspoon, D. D.Christtaught humility by precept — "He that
humbleth himself shall be exalted;" by metaphor, as in the parable of the
Pharisee and Publican; by illustration, as when he set a little child in the
midst; and, as here, by his own most blessedexample. Note —
I. HUMILITY IN ITS CHARACTERISTIC UNSELFISHNESS.Pride is
essentiallyselfish;humility "seekethnot its own, but another's good." Where
shall we find a more beautiful or touching example than that introduced by
ver. 1?
II. THE DEEPESTHUMILITY IS CONSISTENT WITHTHE HIGHEST
STAGE OF CHRISTIAN ASSURANCE. Many Christians regardfull
assurance ofsalvationas having a tendency to spiritual pride. They are afraid
to say "Jesus is mine, and I am His," lest it should savourof presumption.
There is a false assurancewhichfounds itself upon feeling, or imagined
revelations, rather than upon the testimony of the word of God, and which by
its blatant self-assertionhas tended to bring assurance into contempt. But
where assurance is the result of a simple faith in the promises, it produces in
the soulthe fruits of genuine humility. Just when Jesus was atthe zenith of
spiritual exaltation (ver. 3), He bowed Himself to His lowly task.
III. TRUE HUMILITY EXPRESSES ITSELF NOT IN WORDS, BUT IN
DEEDS. OurLord uses no words of self-abasement. In majestic silence He
proceeds with His lowly but loving task. There is a form of so-calledhumility
which expends itself in words of idle self-depreciation. This never becomes so
clamorous as when any humble service is to be rendered or any modest
testimony borne. They are not presumptuous enoughto make a public
confessionofChrist, to teacha Sabbath schoolclass, to visit a family in

poverty, etc. It is easyto see that this is a thin veil for self-indulgence and
pride. True humility expresses itselfnot in unfavourable comparisons of
ourselves with others, but in whole-hearteddevotion to the interests of others.
This was the humility of Him who, "though He was in the form of God," etc.
IV. THE SERVICE WHICH TRUE HUMILITY RENDERSIS NOT
SPECTACULAR AND SCENIC, BUT UNOBTRUSIVE AND HELPFUL.
The simple rite of hospitality observedby our Lord became the occasionof
many a splendid pageantin later days. But let him who would follow our
Lord's example not imagine that he can do so by a literal observance ofa rite
that, through change ofcustoms, has lostits utility and therefore its
significance. He now truly "washes the disciples'feet" whose ownfeet are
swift to bear to them messagesofkindness, and whose hands are ready for
any humble service.
V. THE PARTICULAR SERVICE RENDERED BYOUR LORD, THOUGH
NOT SPECTACULAR, WAS SYMBOLIC of inward purification, and
distinguishes betweenthe first and radicalpurification which takes place once
for all in regeneration, and that daily purging from the infirmities that cling
to us as we pass through the world (ver. 10). As one coming up fresh from the
bath needs only to wash off the dust" that clings to his feetand does not affect
the purity of his person, so the believer by the bath of his first regenerationis
kept pure till he enters his Father's house on high, whilst a daily application of
the Spirit in sanctificationis neededto remove the impurities that come from
daily contactwith earth and earthly things.
(T. D. Witherspoon, D. D.)
Jesus teaching humility
J. Pulsford.I. The DIRECT TEACHING containedin our Saviour's washing
of the disciples'feet. That our relation to Christ is —
1. Personal, as is also His relation to us. There is no such fact as a general
relationship to Christ. We are either His personalfollowers, orpersonally
estranged. There is no religion but personalreligion. Christ knelt before each
of the twelve in turn.
2. Cleansing. Christcame to save the world from sin. But only those cleansed
by the blood receive eternal life.
3. Needs to be continually renewed. It is a daily relation. He pointed to his
daily cleansing, the washing of the basin, in distinction from the bathing in the
fountain.

4. Practical. Ourservice is to be —(1) Personal. We have no generalministry,
either of clergyor laity. It is the personalwork we do which builds up the
kingdom of God. The lost are found one by one. All organization that amounts
to anything is associationin some form for hand-to-hand work.(2)Lowly.
Jesus took the form of a servant. Look upon Him as He kneels atthy feet. So
humble thyself to serve.(3)With the basin and towel. We are to aid eachother
to be cleanChristians.
II. The INDIRECT TEACHING.
1. That the first act of discipleship is self-surrender (vers. 8, 9). We must do
just as the Saviour says, orwe can have no part with Him. We must waive all
objections. The objectionof Peterarose from tenderness of conscience. We
may feel unworthy of the grace ofGod. But some say, "We need no cleansing;
we are satisfiedwith our way of life." There is nothing for these but self-
surrender. How can you help it, looking upon Jesus, kneeling and waiting
before you?
2. The value of one soulin God's sight. Jesus felt a personallove for each, even
for Judas!What a tender touch He put upon those feet, which no mere
washing could cleanse!
3. That bathing precedes washing (ver. 10); the atonement, the baptism of the
Spirit; pardon, sanctification. As Peter, having been bathed, needed not save
to washhis feet, so Judas, not having been bathed, needed the cleansing of you
see that He was quite consciousofHis dignity when He did it? He did not
forgetHimself; and that is put down there that you may know that the deepest
act of humility is not inconsistentwith dignity. He, knowing that He came
from God, and that He was just about to go back to God, would do this, the
humblest of all acts. He would show us before He went up to the throne of the
universe what He is who is sitting on the throne; because if He had not done
this who was with God from all eternity, dwelling with Him in
unapproachable light, we should not have been able to think that there was
such humility on the throne. But now we shall know foreverand ever what He
is that is sitting upon the throne. Let us learn another thing — what it is that
goes to God. It is humility that goes to God as well as comes from God. We
must be humble, then; we must go on humbling ourselves more and more to
the very last, so that at the last, when we at last go, we shall go with nothing
but humility — prepared to be just nothing before the throne. When we are
nothing God gives us all, and God will not give us His all till we are nothing in
our own estimation.There are two or three reflections, which shall close our
subject.

1. The first is — let us write it upon our hearts — that our Christ in glory is as
humble now, and will be as humble to all eternity, as He was in that supper
room before His disciples. He changethnot.
2. Another reflectionis, that as the devil and his angels losttheir heaven
through their self-importance, through pride, we may lose our heavenas they
did through pride.
3. The next reflection is, that there is a spurious grandeur of humility which
we must avoid. We are reminded of this by Peter. When Peter's turn came to
be washed, he said, O no, never, never! My Lord washmy feet? Never!How
humble that seems;and yet it was not humility, but a spurious, affected
grandeur of humility, in which there is no humility at all. No; I will tell you
what humility is. Humility before God is exactlythat simple willingness to be
served which the babe has to be waitedon by its mother. The baby does not
objectto it. The baby does not say, "I am nothing but a poor little baby." No;
but it takes it for granted. Now, we must allow God to do with us whatever He
will in the same artless, simple spirit.
4. Another thought — that Satanput something into Judas's heart that put
him off from Christ and heaven. That is in the connectiontoo. Judas was
among the twelve, but Satanwas putting something into his heart. What was
it? The love of this present evil world, and the love of the means by which this
present evil world can be enjoyed — the love of what he had in the bag, and
the love of putting something more into the bag and increasing it by any
means. The devil was putting that into his heart.
(J. Pulsford.)
Humility illustratedI. IN THE CAREER OF THE LORD.
1. Taking our nature (John 1:14; Romans 1:3).
2. Assuming our infirmities (Matthew 8:17; Hebrews 4:15).
3. Born in lowliness (Luke 2:7, 12, 16).
4. Becoming a servant (Luke 22:27; Philippians 2:6, 7).
5. Associating with the lowly (Matthew 9:10; Luke 15:1, 2).
6. Submitting to toil (Mark 6:3; John 4:6).
7. Enduring poverty (Matthew 17:27; Luke 9:58).
8. Obeying the law (Matthew 3:13-15; Galatians 4:4).
9. Refusing honours (John 5:41; John 6:15).
10. Dying on the cross (Philippians 2:8; Hebrews 12:2).

II. IN THE CAREER OF BELIEVERS.
1. Abraham before the Lord (Genesis 18:27, 30, 32).
2. Jacobbefore God(Genesis 32:9, 10).
3. Mosesin Midian (Exodus 3:11; Exodus 4:1, 10).
4. Joshua before Ai (Joshua 7:6-9).
5. Gideonwhen appointed to save Israel (Judges 6:15).
6. David at the greatoffering (1 Chronicles 29:14).
7. John the Baptist (Matthew 3:14; John 3:29, 30).
8. The Roman centurion (Matthew 8:8).
9. Peter(Luke 5:8; John 13:6-8).
10. Paul (Acts 18:1-3; Acts 20:33, 34).Conclusion:Pauline commendation of
humility (Philippians 2:5-11).
(S. S. Times.)
The importance of humility
T. D. Witherspoon, D. D.St. makes humility bear to religion the same essential
relation which, according to Demosthenes, actionbears to eloquence. "As the
Athenian orator," says he, "being asked, What is the first precept in oratory?
answered, Action; and What the second? answered, Action;and What the
third? answered, Action; so, if you ask me in regardto the precepts of the
Christian religion, I answer, first, second, third, Humility."
(T. D. Witherspoon, D. D.)
Christ washing the feet of His disciples
D. Thomas, D. D.Christ appears here as a dramatical teacher. Every actis
significant. The old prophets taught in this way. Jeremiah's potters vessel;
Ezekiel's scales, knife, and razor, are amongstthe numerous examples. Christ
taught here —
I. THAT TRUE GREATNESSCONSISTSIN MINISTERING TO THE
GOOD OF INFERIORS. We learnfrom Luke 22:24, that there was a dispute
as to who should be greatest, and that Evangelistrecords whatour Lord said.
John records what Christ did. This idea of greatness —
1. Condemns the generalconduct of mankind. The world regards men great
who receive most service, and mix leastwith inferiors.
2. Agrees with the moral reasonof mankind. The greatnessofChrist, who
made Himself of no reputation, and the greatness ofPaul, is that which

commends itself to the unsophisticatedreasonof the world. He who humbles
himself to do goodgets exalted in the estimationof universal conscience.
Disinterestednessis the soul of true greatness.
II. THAT SPIRITUAL CLEANSING IS THE GREAT WANT OF THE
RACE (ver. 8).
1. That this is so appears from two facts.(1)Divine fellowshipis essentialto
human happiness. In God's presence is fulness of joy, and nowhere else.(2)
Spiritual purity is essentialto Divine fellowship. "Without holiness no man
shall see the Lord." Hence God's command, "Washyou and make you clean;"
and man's prayer, "Purge me with hyssop," etc.
2. This cleansing is preeminently the work of Christ. "If I washthee not," etc.
His blood cleansethfrom all sin. "Unto Him that loved us," etc.
3. It extends to the whole life of man (ver. 10). Though regenerated, a man is
not perfect. Every day brings its defilements and requires its
purifications.Conclusion:At the table were three types of character.
1. The perfectly clean— Christ.
2. The partially clean— the disciples.
3. The entirely unclean — Judas.
(D. Thomas, D. D.)
Washing the disciples'feet
Nehemiah Boynton.I. IT IS THE QUALITY OF AN UNFETTERED SPIRIT.
The possessionof an unfettered spirit is the gift of humility, a possession
which can be yours and mine only as we rid ourselves ofthose fetters with
which societyand business and fashions of the day would bind us, and go out
in the strength of a loyal affectionto Jesus Christto walk in the footsteps of
the Master, bind up the broken-hearted, to visit those who are in prison, to
washthe disciples'feet, and thus by our very humility illustrate a strength
and powerfor the manifestation of which the world is longing today, as never
before, with a greatlonging.
II. IN SUCH A CHRISTIAN HUMILITY THERE IS ALWAYS MAJESTIC
POWER. There is a vast difference betweenmuscular strength and moral
strength. Atlas could carry the world upon his shoulders, but it required
Christ to carry the world upon his heart. Go back into that valley of Elah in
Old Testamenttimes and see the difference betweenthe strength of muscle
and the strength of morals. Here comes the Philistine giant out from his camp.
Behind him all are boasting of his power and of his prowess;in just a little

Israelwill be overthrown and the Philistine's godwill be triumphant. And out
from the camp of Israelcomes that boy armed only with his sling and his five
smooth stones. If you will follow the life of the Lord Jesus Christ, you will find
that ever and always the strength of His life was a strength of moral purpose
put over againstthe other strength that the world had to offer.
III. THE WASTE OF A LIFE WHICH IS UNPOSSESSED OF THIS SPIRIT
OF HUMILITY. This is a corollaryfrom those last words of the text: "If ye
know these things, happy are ye if ye do them;" because there is always great
disasterwhich comes to an immortal soul when knowledge is not the spur
which drives it. There is always something lost in a human life when that life
knows more about Christ than it does for the sake ofChrist. It is not that
there may not be the manifestationof this lovely virtue or of that attractive
trait apart from the spirit of humility; but there is a greatwaste in the life
still, because it retains a possessionwhichhas not been transmuted into
action, because it has not been entirely permeated by the spirit of love. You
find a person, for example, who has been living far awayamong the hills,
perhaps in a beautiful home, with everything that pertains to comfort and to
luxury about him, but never having gone beyond the borders of the little town
in which he has been dwelling. You have had the advantage of a larger
acquaintance and of a largerfellowship, and as you speak with that
circumscribed life you cannot help confessing to yourselfthat, although there
is very much that is beautiful about it and within it, still there is a greatlack
there somewhere;there is a waste because that life has not gone out to see
what there is to be seenin this world of ours. But just so soonas the Lord
opened the eyes of Peter's impulsive soul, just so soonas He permitted him to
look out upon vistas which he had never seenbefore, and upon a Divine
landscape which had never before fallen beneath his ken, at that moment
Petercalled out in a great yearning and in a greatsoul-desire, "Lord, not my
feet only, but also my hands and my head."
(Nehemiah Boynton.)
Jesus washing His disciples'feet
C. H. Spurgeon.Here is —
I. MATTER FOR INQUIRY. Is there anything in the conduct of Christ now
analogous to His washing Peter's feetwhen on earth? Yes.
1. When He watches overthe temporal affairs of His people. When Jesus looks
to your family troubles, and bears your household cares, saying unto you,
"Castall your care on Me for I care for you," is He not in effectdoing for you

what He did for Peter, caring for your lowestpart, and minding the poor
dust-stained body?
2. When He puts away from us our daily infirmities and sins. It is a greatact
of love when Christ once for all absolves the sinner, and puts him into the
family of God; but what long suffering there is when the Saviour bears the
follies of the recipient of so much mercy hour by hour, putting awaythe
constantsin of the erring but yet beloved child. To blot out the whole of sin
like a thick cloud, this is a greatand matchless power, as wellas grace;but to
remove the mist of every morning and the damps of every night — this is
condescensionwellimagedin the washing of Peter's feet.
3. When He cleansesourprayers. They are the feet of our soul, since with
them we climb to heaven and run after God. It is oftentimes easierto do a
thing over at once anew than it is to patch up a work which has been badly
done by others. There are His own prayers for me — I thank Him for them,
but I cannothelp also blessing Him that He should take my prayers, and put
them into the censer, and offer them before His Father's face;for I am certain
that before they can have been fit to offer they must have experienceda deal
of washing.
4. When He makes our works acceptable. Thesemay be compared to the
soul's feet. It is by the feet that a man expresses his activity. We have heard of
someone who made sugar out of old rags;but the manufacture costmore than
the goods were worth; and this is something like our works. Jesus Christ
makes sweetnessout of the poor rags of our goodworks;they costHim more
in the manufacturing than ever the raw material could have been worth, or
the finished works themselves are worth, except in His esteem.
5. When He is contentto suffer in His people's sufferings. Not a pang shoots
through you but Jesus knows and feels it.
II. MATTER FOR ADMIRATION. When we consider —
1. The freeness of the deed. "Lord, dost Thou washmy feet?" It is perfectly
wonderful that He should, for we have scarcelydesiredthe mercy. You do not
find that PeteraskedChrist to do it. No, it was unsolicited, unexpected. It is
greatgoodness onChrist's part to hear our prayers when we really feel our
need; but if Christ did no more for us than we ask Him to do, we should
perish; for nine out of ten of the things which He gives us we never askedfor,
and three out of four of them we scarcelyknow that we want, Have there not
been many nights on which you have gone to bed without any particular sense
of guilt, and without any specialintercessionforcleansing? You have
forgottento ask, but He has never forgottento give. You have risen in the

morning; you were not aware that any specialdangerwould come to you, and
you did not pray for specialprotection, but yet He knew it; and unaskedand
unsought for He has kept you from danger.
2. The glory of the Person. Lord! Master!God! Dostthou washmy feet? He
whom the angels worshiptakes a toweland girds Himself. What a stoopis
here!
3. The lowliness of the office. "Myfeet." To washmy head, to purge my mind,
to cleanse my hands and my heart, is very condescending;but He does a
slave's work, takes the meanestpart of me and washes that.
4. The unworthiness of the objectof this washing. "My feet?"
5. The completeness ofthe washing. When things are washedby careless
servants, they want washing again;but when they are washedby the loving
hands of Jesus, theycannot be badly done.
III. MATTER FOR GRATITUDE, that having once washedhead and hands
and feetwith blood, He still doth daily washmy feet with water.
IV. MATTER FOR IMITATION.
(C. H. Spurgeon.)
The teaching of the footwashing
C. H. Spurgeon.I. THE TYPE OF OUR LORD'S CONTINUOUS LOVE TO
US.
1. Christ still acts as the hostof His people. How much the life of Christ with
His people lay in intense familiarity with them! He began His ministry at a
feast, and again and again we find Him eating with His disciples;and the last
thing He did was to sit at supper with them. He still saith to His Church, "If
any man open to Me," etc.;and His own figure for the opening of the new
dispensationis "the marriage supper of the Lamb." Now Jesus is the host of
His Church, providing the gospelsupper and entertaining us right royally. He
prepares a table before us in the presence ofour enemies. "He satisfies our
mouth with goodthings," etc. And the Lord is a host who leaves nothing
incomplete, and entertains us, not as paupers but as guests, as friends, as
distinguished persons who shall not sit among mean men, but shall have their
portion among princes.
2. Christ cares for our minor matters with a personalinterest. That He should
ease their wearyhearts, enlighten their clouded brains, I can understand; but
that He should washtheir feet is wonderful. A little soil on their ankles;He
will attend to that, and personally, too. He might have left them to washone

another's feet. Surely He had but to suggestit and they would have cheerfully
waited on eachother. Take your little things to Christ, those trials of which
your heart says, "Theyare too trifling for prayer." Not so;the Lord loves us
to trust Him thoroughly.
3. Christ provides refreshment for His people. What an intense pleasure it is
in extremely hot countries to have the feet washedupon coming in after a
wearywalk. Our Lord washedHis disciples'feet, not only because cleansing
was desirable, but also for their pleasure and solace. He takes greatpleasure
in giving joy to His followers. Whendoth the Lord give us these
refreshments?(1)Often after a journey — after a severe trial.(2) Sometimes
before the trial, for these disciples were now about to enter upon a very rough
road.(3)When we are in the house of God, when the Word has been preached,
some joyful hymn borne us to heaven; or, bestof all, at the communion
table.(4) In our ownquiet chambers, and in the night watches.
4. Christ continues to guard the purity of His Church. From the occasionit is
clearthat He would have us seek the specialpurifying powerof His presence
during religious ordinances. We need our feetwashedbefore we come to His
table — "Let a man examine himself, and so let him eat of this bread," while
we are at His table, for there is sin in our holiestthings. When we come away
from worship we have need to getalone, and cry, "Cleanse Thoume from
secretfaults." This frequent washing is —(1) Absolutely necessary. Ye that
follow in His footsteps, walk with cleanfeet. His ministers especiallyneedthis
or the people will never cry, "How beautiful upon the mountains are the feet
of him that bringeth goodtidings."(2) Spiritual: no external form will suffice.
Christ washedthe feet of Judas with water.(3)Very readily given.
II. THE MODELOF HIS OWN LOVE IN HIS PEOPLE. We learn —
1. That there will always be need of service in the Church, and always needof
service in the particular direction of promoting purity. The apostles were
twelve strong men, yet they could not do without a servant; and therefore
their Lord supplied the vacantplace. And now that the Lord is gone His
Church still needs servants, and will never be so cleanthat it will have no need
of foot washing.
2. That we are not to advocate the abrogationof such service. The Stoic would
say, "What need of washing a man's feet? If he needs it, let him wash them
himself. The first law of nature is self-love. Let him mind his ownbusiness."
That is anti-Christianity: but Christianity says, "I am willing that others
should help me to be holy, and I am also willing to help others to the same
end." Sometimes it is more humbling to have your own feetwashedthan to

washother people's, and hence sometimes our naughty pride says, "Thou
shalt never washmy feet." Yet it must be so, and pride must sit still like a
child and be both washedand wiped.
3. That such service should be done very cheerfully. Nobodyaskedthe Master
to bring the basin: no one would have thought of such a thing: it was His own
heart of love that made Him do it. Let us be also ready to perform any office
for our brethren, howeverlowly. Covethumble work, and when you getit be
content to continue in it.
4. That such service should be done thoroughly. How well our Lord took up
the servant's place. Give your Lord zealous and earnestservice;strip to your
shirt sleeves, ifneed be. Do not attempt to play the fine gentleman; is it not far
nobler to be a real Christian?
(C. H. Spurgeon.)
Reminiscencesofthe footwashing
C. Stanford, D. D.In the Epistles of Peter, written many years after this, we
find subtle traces of the impression it left upon his mind. There still seemedto
rise before him the form of the King taking off His upper garment, tying a
towelround His waist, and then, with marvellous self-abasement, washing the
disciples'feet. Hence the intensely picturesque expressionof His charge —
"Yea, all of you gird yourselves with humility, to serve one another, for God
resisteththe proud, but giveth grace to the humble." Literally, "Tie on
humility like a dress fastenedwith strings." It is plain that he understood the
required imitation of what Christ did when washing the feetof His company,
to consistnot in copying the outward act, at the same time wearing an
outward garment like that which He wore at the time, but in copying the spirit
of the actand wearing humility itself.
(C. Stanford, D. D.)
Parody of the footwashing
C. Stanford, D. D.A greatauthority declares that "Peterlives today in the
person of the Pope." Then he has changedhis conviction on the present
subject, if we can acceptthe Rev. NewmanHall's accountof the ceremonies of
"Maundy Thursday." "Thirteen persons personatedthe apostles. Theywere
dressedin white flannel, and were seatedon an elevatedplatform in the south
transept, which had been arrangedfor the ceremony, with galleries of
ascending seats forlady spectators, who came in the prescribed costume.
Descending from his throne after the benediction, the Pope was divested of his
gorgeous outervestments, and appeared as if in a very large flannel dressing

gown, fastenedwith a cord round the waist;a towelof fine cloth, trimmed
with lace, having been tied on him, he walkedslowlyto the nearestapostle,
whose right foot, evidently well washedbeforehand was alreadybare. The
stocking had been previously cut so as, without any trouble or delay, to be
removed sufficiently for the purpose at the precise moment. Everything was
done to facilitate his Holiness in the arduous duty which now awaitedhim.
The apostles were seatedatsuch a convenient elevation that He was under no
necessityofstooping. A sub-deaconon his right raised the apostle's foot, over
the instep of which a secondattendant poured a little water, which fell into a
silver-gilt basin, held by a third; while a fourth, carrying thirteen towels in a
silver basin, handed one of them to his Holiness, who passedit over the foot,
which he then kissed. Another officerin waiting was a bearer of nosegays,one
of which he then handed to the Pope, who presented it to the apostle, together
with two medals from a purse of crimson velvet fringed with gold, borne by
the Papaltreasurer. The restwere then similarly served;and the whole was
done so expeditiously, that in a very few minutes the immense crowdwere
rushing off to be present at the next ceremony. So does the Pope fulfil what
has been calledthe proudest of titles, "Servus servorum Dei." Not only at
Rome, however, has this act of our Lord been regardedas the institution of a
religious rite rather than the display of an example to be followedspiritually.
Many humble Christian societieshave adopted this view, and still we find that
some devout people are earnestfor it. Such worthies, in making the mere sign
a resting place of thought, remind us of the case feignedby an old British sage,
of a belated and wearytraveller, who, on coming up to an hostelry, ready to
die for want of a night's lodging, took no notice of the inn, but "embracedthe
signpost."
(C. Stanford, D. D.)
The strangenessofour Lord's procedure
J. L. Nye.To provide a guestwith waterto washhis feet is a common actof
hospitality among the Hindoos. It is also considereda privilege and duty for
disciples to washthe feet of any celebratedgooroo, orreligious guide. But for
a gooroo to washthe feetof his disciples would be diametrically opposedto a
Hindoo's ideas of propriety. "Suppose," Isaid to my pundit, the other day, "a
celebratedgooroo were to attempt to washthe feet of his disciples, would they
allow it?" "Never," he replied; "if he were to make the attempt, they would
refuse to allow him; would rush out of his presence;and would think he was
gone mad. Such an idea is entirely opposedto the reverence which a disciple
has for his teacher, and would not be tolerated for a moment. To permit it
would bring reproachupon both teacherand disciple." With these ideas in his

mind it is easyto understand how Peter should be startledand astonished
when Jesus drew near to washhis feet. "Lord, dost Thou washmy feet?"
Such an acthad never been heard of; was contrary to the customs of the
country; contrary to every idea of propriety; and calculatedto bring reproach
upon his teacher.
(J. L. Nye.)
What I do thou knowestnotnow.
The inscrutable characterofthe Divine dispensations
The Evangelist.I. THE CONDUCT OF GOD IS IN GENERAL
CONCEALED FROM THE KNOWLEDGE OF HIS PEOPLE.
1. It may be the result of necessity. The conduct of God will appear, on the
leastconsideration, too vast and complicated everto be comprehended by
man. Notonly is our knowledge limited in reference to nature, but in
reference to many sublime truths of revelation. We know not what
attainments the mind will make in its disembodied and exalted state, but we
seemfully confident that in the present condition there is a limit to its
discoveries.
2. It may be the result of design. That He could have stated the reasonof
chastisementwhen the rod was inflicted, that He could have made known His
design when the suffering was felt, there canbe no doubt. But it is
intentionally concealed, thatthe discoverymay add to our felicity in a world
of greaterpurity and light and love.
II. THERE IS A PERIOD WHEN THE CONDUCT AND PURPOSESOF
GOD WILL BE FULLY AND SATISFACTORILYEXPLAINED.
1. The conduct of God may be partially disclosedin time. Time is necessary
for the development of many things. The seedlies in the ground and seems to
rot, but if we have patience to wait we shall see the germ, and at a subsequent
period a tall and statelytree. Hence, that which once seemeduseless and
rotten becomes in process oftime useful both in blossomand fruit — the one
enchanting to the eye, and the other grateful to the palate. Now if it be
requisite to wait that we may trace the opening beauties of nature, equally
necessaryis it to wait that we may trace the conduct of Providence. The
singular and diversified history of Josephmay be cited as a proof of these
observations. Permit me to observe, before I pass on, that we are not always
required to wait so long for the developments of Divine Providence as in a
moment of unbelief we are apt to imagine. Disclosuresare sometimes speedily
made and unexpectedly enjoyed. Peterhad merely to wait the utterance of

another sentence before he perceivedthe symbolical characterofour Lord's
conduct. But though, as an antidote to despondencyand a stimulus to hope,
the disclosure may be made, we are not warranted to look for it with
unwavering certainty.
2. That it will be fully revealedin eternity.
III. THIS CONCEALMENT OF THE CONDUCT OF GOD OUGHT NOT
TO LEAD TO ANY DISCOURAGEMENT OR UNBELIEF IN THE MINDS
OF HIS PEOPLE. Notice —
1. The equity of the Divine government. In the administrations of His laws,
and in the distribution of His favours, God appears in a two-fold character—
as a benefactorand a judge. In the former character, favours unmerited and
unsought are graciouslybestowed, andit is this that endears Him to the
Christian, and entitles Him to honour, homage, and praise. As a judge He
never fails to do that which is right.
2. The parental characterofthe Divine discipline.
(The Evangelist.)
I. THE PROPOSITION. "WhatI do thou knowestnotnow."
1. As to the intent. God's people know the generalend of His dealings with
them — His own glory and their good;but the particulars they are not able to
guess — as Josephwhen his brethren sold him into Egypt (Genesis 50:20).
2. As to the extent and effect. We see things sometimes in their beginnings but
not in their close;because of —(1) Their intricacy (Psalm 78:19;Romans
11:13;Isaiah 55:8-9; Job5:9).(2) Our understandings, which at best are short-
sighted, on accountboth of the dimness of natural reasonand the
imperfection of supernatural illumination.(3) A specialDivine dispensation.
God makes His ways dark to His servants —
(a)Becausethey are not capable of or fit to receive a revelation of them (John
16:12;Hebrews 5:12).
(b)That their faith may be thereby strengthened, and their dependence on
God encouraged(John20:19).
(c)That God's sovereigntyand liberty may be preserved(Deuteronomy 29:29).
(d)For their discipline — to corrector prevent some miscarriage in them,
whether pride, security, or carnalconfidence (2 Corinthians 12:7).
II. THE QUALIFICATION. "Thou shall know," etc.
1. The discovery. He will make known —

(1)The justice of His ways, and show that He has done no more than equal
(Jeremiah 12:1; Habakkuk 2:13; Ezekiel18:29).
(2)Their truth, and manifest His faithfulness (Psalm 77:8; Joshua 23:14).
(3)Their efficacy, and so manifest His power (Psalm 78:19).
(4)Their unchangeableness, andso show His constancy(Job 23:13;James
1:17).
(5)Their wisdom, and so justify them to all (Job 12:6; 2 Corinthians 1:25).
(6)Their goodness,and so make known His kindness (Romans 8).
2. The manner of this discovery.
(1)By illumination, so that we may see.
(2)By experience, so that we may feel.
3. The time.
(1)Perhaps in this life. Many Christians have left the world justifying God's
proceedings.
(2)Certainly in the life to come. "In Thy light we shall see light."
(T. Horten, D. D.)
"What I do
J. JacksonWray.Thatactof Christ's did seemstrange, and Peter's
bewilderment is not to be wonderedat. Let us see how the Masterdealt with
it.
I. "WHAT I DO." What a wealthof meaning is storedin these three words.
No angel mind can graspthem. He is the greatDoer;always doing. "My
Father worketh," etc. There is nothing anywhere, or at any time, that He does
not perform, permit, or control, in mind or matter, heaven or earth.
II. "THOU KNOWEST NOT." Putthe two pronouns side by side. "I" stands
for the Deity, "thou" for the mortal. Oh, the folly and pride that criticises and
objects to His providential rule! I could not worship a God whose work I
could comprehend. How wickedto rebel because our poor capacitycannot
gauge the Divine intention. If an architectwere to ask you to explain the lines
on which ChichesterCathedralis built as you were flashing by it in the
express to Portsmouth, you would smile at his unreason, but you are moving
across the field of God's matters more rapidly than that. You cannotpour the
oceaninto a pond, crowdthe light of the sun into a lantern, compress the
mind of an archangelinto the brain of a schoolboy. Then, again, your affairs
are mixed up with the rest of His matters, and what He does you know not,

because you are only the smallestcog, and the scope of the machine is beyond
your ken; because you are only one thread in the vast loom at which He is
weaving, and the pattern and purpose cannotbe scannedby mortal eyes.
What, then, is the attitude we ought to take? One of implicit obedience and
unflinching trust. Though we know not what He does we need never be at a
loss to know what He would have us do. But if you set up a will of your own
you must suffer. Loyally enter the train of His providence, make its
movements yours, and you shall be carried safelyto the terminus; but oppose
it, and collisionwill come and eternal wreck — witness the casesofPharaoh,
Israelin the wilderness, Saul, Jerusalem.
III. "THOU SHALT KNOW HEREAFTER.''In Peter's case the revelation
followedclose upon the mystery. It often does. It did to Josephin Egypt,
Esther in Persia, Luther in Wartburg. But whether here or not heavenwill be
the land of revelations. Amongstthe many mansions there will be the
Interpreter's house, where we shall look upon the picture of life as it was, and
read the translations too. "There shall be no night there."
(J. JacksonWray.)
Ignorance and knowledge
H. H. Dobney.Whatwe do not know does not lessenor impair the value of
what we do know.
(H. H. Dobney.)
Existing ignorance and approaching knowledge
Homilist.I. THE EXISTING IGNORANCE OF THE GOOD. There is much
that the best man does not know.
1. In nature. How little does the most scientific man know of the substances,
lives, laws, operations, extentof the universe. How deeply did Newtonfeelhis
ignorance.
2. In moral government. The reasons forthe introduction of sin, the suffering
of innocence, the prosperity of the wicked, the tardy march of Christianity,
are wrapt in obscurity.
3. The Divine revelation. What Petersaid of Paul's epistles we feel to be true
of the whole book — difficulties we cannotremove, doctrines that transcend
our intelligence.
4. In his ownexperience. Why should he be dealt with as he is? Why such
alternations of joy and sorrow, friendship and bereavement, health and
sickness? Whysuch conflicting elements in his nature?

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